Hi Frank,
frank k wrote:CPED defines ekodibhaava as one pointedness.
Well, CPED is sometimes quite inaccurate.
CPD doesn't repeat this old error and says a lot of interesting things:
ekodi, m. and mfn. [eka + *ūti "web " or "effort"; BHS ekot[ī/i]; v. ūdi (for t > d cf. Geiger PLL § 38.3)], 1. (m.) concentration (of mind), "singleness (of mind)" (*‘m, Paṭis-Trsl.); a calm, concentrated state of mind associated with jhāna = samādhi or ekagga(tā); for earlier interpretations cf. Morris, JPTS 1885, pp. 32 foll., Levi, JAs 1916, p. 502, Renou, JAs 1939, p. 393 n. 1; the proposed derivation < ekodhi is perhaps supported by the v.l. ekodhi, q. v.;
* Rem.: the trsl.s "predominance" and "aloofness" are supported by the etym. in the ct.s (eka = seṭṭha, asahāya; udi [q. v.] < udeti, udāyati [see 1. below]) and in Sadd 315,21 (īdi udi ~i paṇḍito), but they do not fit the earliest canonical usage; they were probably influenced by the etym. of the syn. ekagga(tā), which later replaced ~ ; 2. (mfn.) (a) unified, single, concentrated; (b) aloof, (mentally) secluded; (c) predominant, pre-eminent;
* 1. (m.) athavā sampayuttadhamme udāyatī (As: udayatī) ti udi (v. l. udi; As om.), uṭṭhapetī ti attho; seṭṭhaṭṭhena eko ca so udi cā ti (As Ee w.r. udiccā), samādhiss' etam adhivacanaṁ, iti imam ~iṁ bhāveti vaḍḍhetī ti idaṁ dutiyajjhānaṁ °-bhāvaṁ, Vism 156,24-27 = As 169,26-29; so panâyaṁ ~i yasmā cetaso, na sattassa, na jīvassa, tasmā etaṁ cetaso °-bhāvan ti vuttaṁ, As 169,29-31 = Vism 156,28-29 = Moh 174,5-6; °-bhūto ti eko seṭṭho (Ee w.r.) asahāyo va hutvā udetī ti ~i, It-a I 175,16; °-bhāvan ti ettha vitakka-vicārehi anajjhārūḷhattā eko aggo seṭṭho udetī ti ~i, samādhi, Moh 174,4;
* 2. (mfn.) (a) in connection with jhāna: te jhānāni upasampajja ~i (pl.) nipakā (Ee prints as one word) satā, S I 52,6* (ekaggacittā c' eva paññā-nepakkena ca samannāgatā, Spk I 109,20) ≠ A III 354,22* (Mp III 378,2) ≠ Sn 962 (Pj II 572,20); ~ī ti ekaggacitto avikkhittacitto avisāhaṭamānaso (Mss. Bp S and Be add [inappropriately] samatho samādhindriyaṁ samādhibalaṁ ... pe ... sammāsamādhi) ti ~i, Nidd I 478,13-14 (ad Sn 962); ~ī ti adhicittasikkhaṁ pucchati, 478,20;
* cittaṁ ~iṁ karohi, S II 273,27 (~iṁ karohī ti ekaggaṁ karohi, Spk II 233,23);
* 2.(b) meaning differs only in Sv: jhānena ~i nipako sato, D II 267,5* (~ī ti ekībhāvaṁ gato, Sv 703,12);
* 2.(c) v. s. v. ekodibhāva;
* °-karoti, pr. 3 sg., to make single (of the mind), to concentrate (= samādahati); sometimes printed as two words;
* forms: pres. 1 sg. ~omi, 3 sg. ~oti; imper. 2 sg. ~ohi; ger. ~-kātabbaṁ;
* cittaṁ saṇṭhapemi sannisādemi ~omi samādahāmi, M I 116,15 (ekodiṁ karomī ti ekaggaṁ karomi, Ps II 83,12); cittaṁ ~omi, 249,30; cittaṁ ~oti, III 111,21; Peṭ 41,9; pathame jhāne cittaṁ ~ohi (v.l. ~iṁ karohi), S IV 263,21; 264,14; ... samādhinimittt[sic ->OHP]e ... cittaṁ ... ~-kātabbaṁ, M III 112,17; cittaṁ ~-kātabbaṁ, A II 94,22 (Mp III 116,22 prints as two words);
* Rem.: with karoti (both active and passive) ~ may be a separate word, a neuter nom. or acc. agreeing with cittaṁ, nom. or acc.; with bhāvita ~ is certainly a cpd., and so it is probably a cpd. with hoti and bhūta, although the construction would allow the possibility of two separate words; we nowhere find in Pāli the -ī- form which we should expect in a cpd.; BHS has both -i- and -ī-; the later ct.s perhaps regarded ~ as a noun;
* °(i)-aṭṭha, m. [ekodi + aṭṭha], "singleness as a meaning" (Ñm); ekatte ~o abhiññeyyo, Paṭis I 18,2; ~aṁ bujjhantī ti bojjhaṅgā, II 120,23; samādhissa ~o, Paṭis-a 98,12;
* °-nāmaka, mfn., called "e."; ayañ ca ~o samādhi, Vism 156,30 = As 169,33 = Moh 174,7;
* °-bhāva, m. [BHS ekotībhāva], 1. singleness, unity (of mind), concentration; 2. solitude; 3. pre-eminence;
* 1. in set phrase with ref to second jhāna: ... ajjhattaṁ sampasādanaṁ cetaso ~aṁ, Vin III 4,10 (Sp 147,32-148,4) = D I 37,13 (Franke, D-Trsl. p. 39 n. 6 "Erhebung und Zusammenschluss des Geistes" is based upon a wrong etym.) = III 78,8 = 131,24 = 222,8 = M I 21,37 = 117,10 = III 14,26 = S II 273,15-31 (Spk II 233,23, v. supra s.v. ekodi-karohi) = III 236,14 = IV 264,2-17 = A II 127,2 = IV 66,25 = 112,4 = Nidd I 39,24 (Nidd-a I 135,3-20) qu. Paṭis-a 75,31; Dhs 161 (As 169,21-170,30; "supremely exalted", As-Trsl.) = Vibh 245,8 ("exalted development of mind" Vibh-Trsl.);
* Rem.: both tr sis are based on meaning 3., found only in ct.s; v. infra and Rem. s.v. ekodi;
* in expl. of sammāsamādhi: Vibh 105,31 = Paṭis I 41,38 (Paṭis-a 184,31-185,4); cetaso ~an ti: yā cittassa ṭhiti ... (= Dhs 24, which is expl. of sammāsamādhi) ... , Vibh 258,10 (ad Vibh 245,8);
* in expl. of adhicittasikkhā: Nidd I 39,24 (Nidd-a I 135,3-20):
* tesaṁ (i. e. vitakka-vicārānaṁ) vūpasamā ~aṁ cittekaggataṁ hoti, tassa ~ena pīti pāripūriṁ gacchati, Peṭ 143,17-18 ("singleness", *‘m Peṭ-Trsl. § 586); a jhānaṅga in second and fourth jhānas: Peṭ 147,3,5; 184,14,17; but cf. ekaggatā at Abhidh-s 33,8;
* expl. in ct.s: ~an ti ... eko aggo seṭṭho udetī ti ekodi, samādhi; taṁ bhāveti vaḍḍheti ti dutiyajjhānaṁ ~aṁ, Moh 174,3-4 (based on expl. in Sp 147,32-148,4 = Nidd-a I 135,3-20 = Paṭis-a 184,31-185,12 = Vism 156,20-157,9 (quoting Vibh 258,10) = As 169,21-170,27 (v. s.v. udi);
* 2. alternative rendering suggested in ct.s; Ja V 256,5' (= ekavihārikaṁ);
* 3. a late etym.: cetaso ~an (D I 37,13) ti ādisu seṭṭhe (Be so; Ee w.r. saṁsaṭṭhe), Ud-a 18,25 ≠ It-a I 37,16; see also expl. in ct. s given in 1.;
* °-bhāvagata; Th-a III 73,4 (ad Th 916 "°-bhāvita", q. v.);
* °-bhāvâdhigata, mfn., 1. having attained singleness (of mind);
* 2. having attained (mental) aloofness;
* 1. the fourth item in the list of pañcañānika sammā-samādhi: D III 279,3 (ekodibhāvena adhigatattā ekodibhāvaṁ eva vā adhigatattā ~o, Sv 1060,10-11) = A III 24,19 (Mp III 231,28-29) = Vibh 334,15 (Vibh-a 421,11-13) = Nett 89,4 (pañcavidhā samādhi, Nett-a Be 1960 151,25);
* ekodibhāva explained as ekaggabhāva: A I 254,30 (Mp II 363,3) = III 425,14; 426,8 (Mp III 411,5);
* 2. ekodibhāva explained as ekavihārika: Ja V 255,6* (256,5'; EeSe so; Tr. conjectures ekavihāritaṁ);
* °-bhāvita, mfn. (pp. of caus. of ekodihoti, q. v.), = prec.; Th 916 (~e ti ekodibhāvagate suciṇṇe vasī-bhāvapatte, Th-a in 73,3);
* °-bhūta, mfn. (pp. of ekodihoti, q. v.), 1. become single(-minded), concentrated; = ekaggabhūta, -samādhīhi samāhita;
* 2. become aloof, secluded; =ekībhūta;
* 3. become pre-eminent;
* 1. ātāpino sampajānā ~ā vippasannacittā samāhitā ekaggacittā, S V 144,21-145,13 (khanikasamādhinā ekaggabhūtā samāhitā, Spk III 200,4); Sn "975 qu. Nidd I 507,3; expl. 509,6-7 (ekaggacitto, Pj II 574,25 = Nidd-a I 469,8-9); °-samādhissa padaṭṭhānaṁ, Peṭ 173,12;
* 2. ~o ti ekībhūto eko tiṭṭhanto eko nisīdanto ti vacan'-attho pan' ettha eko udeti pavattatī ti ekodi, tādiso bhūto ti ~o, Sv 665,6-8 (ad D II 241,13* "ekodibhūto"); ~o ti eko udeti pavattatī ti ~o ekībhūto, ekena kāyavivekaṁ dasseti; athavā eko udetī ti ekodi samādhi, tam bhūto patto ti ~o, upacārappaṇāsamādhīhi samāhito ti attho, Cp-a 49,26-29 (ad Cp-a 48,30* = D II 241,13*);
* 3. late etym.: eko seṭṭho hutvā udetī ti ekodi samādhi; so ekodi bhūto jāto uppanno etassa ~o ... ekodiṁ vā bhūto patto ti ~o; ettha ca ekodi ti maggasamādhi-adhippeto, It-a I 175,5-8 (ad It 42,4*);
* °-hoti, pr. 3 sg., to become single(-minded), concentrated; cittaṁ ... ~oti samādhiyati, S IV 196,24 (tatiyajjhānavasena ~oti [Ee two words] catuttha-jjhānavasena samādhiyati, Spk III 66,12) ≠ A I 254,32 (ekaggaṁ hoti, Mp H 363,17) = JJ. 157,22 (Mp III 144,4) = Paṭis H 93,5 (Paṭis-a 586,3) = 101,7.
http://pali.hum.ku.dk/cpd/search.html" onclick="window.open(this.href);return false;
I'm interested in the 2nd jhaana formula.
vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ
so my questions are:
how closely related is ekodibhaava to ekaggata? are they equivalent as jhana factors?
Yes.
how can those two words be broken down further?
eko-di-bhaava? cultivation of oneness?
eka-g-gata? going to oneness?
Eka-aggatā means predominance (aggatā) of one thing (i.e. ārammaṇa, basis of concentration).
And when one basis is predominant, it colors the whole mind, so the mind becomes synchronized and defragmented in the "state of singleness" (ekodi-bhāva).
Ṭhitena cetasāti cittassa ṭhitiparidīpanena samādhisampadaṃ dasseti. Samādhi hi cittassa ‘ṭhitī’ti vuccati. Tasmā samathavasena vipassanāvaseneva vā ekaggatāya sati cittaṃ ārammaṇe ekodibhāvūpagamanena ṭhitaṃ nāma hoti, na aññathā.
Udana-Atthakatha 320
Na ekaggabhāvappatto na ekaggataṃ patto. Ekaṃ udetīti hi
ekodi, paṭipakkhehi anabhibhūtattā aggaṃ seṭṭhaṃ hutvā udetīti attho. Seṭṭhopi hi loke ekoti vuccati, ekasmiṃ ārammaṇe samādhānavasena pavattacittassetaṃ adhivacanaṃ. Ekodissa bhāvo
ekodibhāvo, ekaggatāyetaṃ adhivacanaṃ.
Duka-tika-catukkanipata-tika Mya: 2.198
In practice, the mind is unified on the basis of representation of samadhi (samadhi-nimitta):
Mahāsuññatasutta
‘‘Tenānanda, bhikkhunā tasmiṃyeva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapetabbaṃ sannisādetabbaṃ ekodi kātabbaṃ samādahātabbaṃ.
"When that is the case, Ananda, he should get the mind steadied right within, settled, unified, & concentrated on his first representation of concentration.
http://www.accesstoinsight.org/tipitaka ... .than.html" onclick="window.open(this.href);return false;
I interpret the 2nd jhaana to say that vitakka and vicaara are replaced by ekodibhaava (ekaggata equivalent?).
I would say that thanks to appeasement of vitakka and vicaara mind becomes unified.